God's War: A New History of the Crusades

The hints of distinctive features in Peter’s appeal – apocalyptic, populist, visionary, charismatic – in contrast to the uniform outline of the theologically focused message emanating from the pope reflected in most chronicles and charters – authority, penance, pilgrimage, cross, war – may be taken as a sign of Peter’s insignificance or the reverse. Even hostile witnesses attest to the popular if naive element in his following. Part of the motive for the massacres of the Rhineland Jews identified in Jewish sources was a crude, vindictive and violent assertion of Christian supremacy and lust for vengeance for Christ Crucified; many of these pogroms were the work of contingents associated with Peter. That there was little or no such barbaric persecution of Jews by the armies recruited by Urban and his agents may point to a distinct difference of tone and content in Peter’s preaching. However the evidence is viewed, Peter played a prominent and semi-independent role in at least some theatres of propagandizing and recruiting for the Jerusalem expedition. The Lorraine perspective contained in the chronicle of Albert of Aachen is probably as valid as others which ignore Peter.⁴⁴

It is incontestable that the armies he inspired were on the road by Easter 1096 (13 April); even the anonymous chronicler attached to Bohemund placed Peter’s as part of the ‘official’ campaign.⁴⁵

To organize, equip and supply perhaps up to 30,000 troops and non-combatants at the end of winter and in spring, following poor harvests, some local famines and plagues in the previous year, suggests that Peter must have begun preaching before Clermont and that his powers of organization were of an order beyond his image of a dishevelled hedge priest. It is possible that Urban appointed him to preach the Jerusalem journey weeks before Clermont: the pope had been discussing his plan with potential leaders at least as early as August 1095. It is notable that Peter’s itinerary, from Berry through the Orléannais and Champagne to Lorraine and the Rhineland, avoided those areas visited by the pope. Peter, in a more demotic style, appealed to audiences not dissimilar to the pope’s. He recruited a number of significant lords, one of whom, Walter, lord of Boissy Sans Avoir, whom he despatched with eight knights and a large company of infantry in early March, was already in Constantinople in July 1096, no mean logistical effort. The forces Peter raised lacked the tight social authority lent by the presence of many great lords. His preaching campaign, which he combined with leading an army, apparently operated apart from the hierarchy of religious houses that so crucially underpinned Urban’s efforts: unlike the pope, Peter is absent from surviving monastic charters.⁴⁶ His message was revivalist, probably peppered with visions and atrocity stories. These were neither new nor exclusive to Peter. The Limousin chronicler and pilgrim Adhemar of Chabannes had peddled stories of persecution, assassination and murder of Christians by the Muslim rulers of the Holy Land seventy years earlier. The memory of the destruction of the Holy Sepulchre may have formed part of a propaganda campaign by the monks of St Peter’s Moissac, visited by Urban himself in May 1096.⁴⁷